असौ योवसर्पती नीलग्रीवो विलोहित: |
उतैनं गोपा अद्रुशन्नद्रुशन्नुदहार्य:
उतैनं विश्वा भुतानि स द्रुश्टो म्रुदयाति न: ||८||
Rudra is Nilagriva (blue throated: caused by his containing the poison in His throat). The same Rudra assumes deep red colour appearing as the solar orb. By appearing thus He causes dawn and dusk (by the rising and setting of the Sun). The Lord appears in the solar orb so that the simple cowherds who are uneducated in the shastras may have His vision. The maids carrying water (in the morning and evening) easily have his vision. Even the animals too can see Him. May such Rudra make us all happy. असौ who is in the form of the Sun, विलोहित: assumes a deep red colour अवसर्पति rises and sets गोपा cowherds उतएनं अद्रुशन् behold Him well. उतहार्य: अद्रुशन् the women carrying water also behold. विश्वानि भूतानि उत अद्रुशन् all creatures behold. न: म्रुदयाति May he make us happy.
The accessibility of the Lord in assuming the form of the sun so that all lay people may have a chance to behold Him is described here. Water is to be brought before the sun sets. Men and animals return before the sun sets. Ritualists wait for the setting of the sun to round off the rituals. So none can miss the sight of the rising and setting sun. Rudra therefore compassionately appears as the Sun. Now Bhatta Bhaskara adds quoting a shruti saying one should not see the rising and setting Sun, Even then, may the Lord forgive us for this and make us happy. Abhinava Shankara quotes the shruti to say that people rejoice at the sunrise. So every one, the learned and the lay, rejoice at the sight of the rising Sun. May Rudra who is easily accessible thus make us happy. It should be noted that Rudra as Sun is seen by everyone, Rudra as the Lord of Kailash can be seen only by Upasakas. Rudra as Satchidananda is realized only by the gyanis.
Vishnusuri: The sakshi chaitanya with maya as upadhi is Ishwara. The same with अन्त:करण as upadhi is jiva (who has the ego). Pure chaitanya with no upadhi is Paramatman. The Vedantas seek to establish this. Bondage and liberation are for the jiva who is chaitanya with अन्त:करण as उपाधि. साक्षी चैतन्य is one like Akash but with the superimposition of अन्त:करण on it can be spoken of as being born and dying (coming and going). Now death i.e. leaving this body is being described in the present mantra. (That is the setting sun is described).
Jiva while leaving the body is helpless. He takes up a different body in due course. He feels miserable while leaving and again miserable when taking birth in a new body as he has to spend a long time in the womb. Now when this sakshi goes from body to body he becomes Nilagriva - black throated - due to tamoguna which covers and then assumes deep red colour due to rajoguna. गोपा is explained as gods, those who preside over the sense organs (गो:). They see this sakshi chaitanya with अन्त:करणोपधि i.e. jiva after getting the body (उतैनं गोपा अद्रुशन्). Gods can preside over the sense organs only after they are formed in the gross body. Now उद means शम (control). उतहार्य means vrittis like desire etc which destroy शम. So उतहार्य: अद्रुशन् means even the vrittis like desire etc saw him (jiva). Sakshi chaitanya has even the external objects in its purview. Or the simple water carriers also saw this external witness assuming a body. What to say of this. All beings in the world saw him (jiva). Rudra (Paramatman) in the form of jiva was seen like this. (Jiva and Ishwara are in essence one as chaitanya. Only upadhis differ). This Rudra is to be attained by following the discipline of shravana, manana and nidhidhyasana. May this Rudra grant happiness to us. Without realizing this Rudra (Paramatman) there is no eternal and pure happiness.
उतैनं गोपा अद्रुशन्नद्रुशन्नुदहार्य:
उतैनं विश्वा भुतानि स द्रुश्टो म्रुदयाति न: ||८||
Rudra is Nilagriva (blue throated: caused by his containing the poison in His throat). The same Rudra assumes deep red colour appearing as the solar orb. By appearing thus He causes dawn and dusk (by the rising and setting of the Sun). The Lord appears in the solar orb so that the simple cowherds who are uneducated in the shastras may have His vision. The maids carrying water (in the morning and evening) easily have his vision. Even the animals too can see Him. May such Rudra make us all happy. असौ who is in the form of the Sun, विलोहित: assumes a deep red colour अवसर्पति rises and sets गोपा cowherds उतएनं अद्रुशन् behold Him well. उतहार्य: अद्रुशन् the women carrying water also behold. विश्वानि भूतानि उत अद्रुशन् all creatures behold. न: म्रुदयाति May he make us happy.
The accessibility of the Lord in assuming the form of the sun so that all lay people may have a chance to behold Him is described here. Water is to be brought before the sun sets. Men and animals return before the sun sets. Ritualists wait for the setting of the sun to round off the rituals. So none can miss the sight of the rising and setting sun. Rudra therefore compassionately appears as the Sun. Now Bhatta Bhaskara adds quoting a shruti saying one should not see the rising and setting Sun, Even then, may the Lord forgive us for this and make us happy. Abhinava Shankara quotes the shruti to say that people rejoice at the sunrise. So every one, the learned and the lay, rejoice at the sight of the rising Sun. May Rudra who is easily accessible thus make us happy. It should be noted that Rudra as Sun is seen by everyone, Rudra as the Lord of Kailash can be seen only by Upasakas. Rudra as Satchidananda is realized only by the gyanis.
Vishnusuri: The sakshi chaitanya with maya as upadhi is Ishwara. The same with अन्त:करण as upadhi is jiva (who has the ego). Pure chaitanya with no upadhi is Paramatman. The Vedantas seek to establish this. Bondage and liberation are for the jiva who is chaitanya with अन्त:करण as उपाधि. साक्षी चैतन्य is one like Akash but with the superimposition of अन्त:करण on it can be spoken of as being born and dying (coming and going). Now death i.e. leaving this body is being described in the present mantra. (That is the setting sun is described).
Jiva while leaving the body is helpless. He takes up a different body in due course. He feels miserable while leaving and again miserable when taking birth in a new body as he has to spend a long time in the womb. Now when this sakshi goes from body to body he becomes Nilagriva - black throated - due to tamoguna which covers and then assumes deep red colour due to rajoguna. गोपा is explained as gods, those who preside over the sense organs (गो:). They see this sakshi chaitanya with अन्त:करणोपधि i.e. jiva after getting the body (उतैनं गोपा अद्रुशन्). Gods can preside over the sense organs only after they are formed in the gross body. Now उद means शम (control). उतहार्य means vrittis like desire etc which destroy शम. So उतहार्य: अद्रुशन् means even the vrittis like desire etc saw him (jiva). Sakshi chaitanya has even the external objects in its purview. Or the simple water carriers also saw this external witness assuming a body. What to say of this. All beings in the world saw him (jiva). Rudra (Paramatman) in the form of jiva was seen like this. (Jiva and Ishwara are in essence one as chaitanya. Only upadhis differ). This Rudra is to be attained by following the discipline of shravana, manana and nidhidhyasana. May this Rudra grant happiness to us. Without realizing this Rudra (Paramatman) there is no eternal and pure happiness.
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